Young's will divided his wives and children into nineteen "cla.s.ses," and directed his executors to pay to each such a sum as might be necessary for their comfortable support; the word "marriage" in the will to mean "either by ceremony before a lawful magistrate, or according to the order of the Church of Jesus Christ of Latter-Day Saints, or by their cohabitation in conformity to our custom."

On June 14, 1879, Emmeline A. Young, on behalf of herself and the heirs at law, began a suit against the executors of Young's estate, charging that they had improperly appropriated $200,000; had improperly allowed nearly $1,000,000 to John Taylor as trustee in trust to the church, less a credit of $300,000 for Young's services as trustee; and that they claimed the power, as members of the Apostles' Quorum, to dispose of all the testator's property and to disinherit any heir who refused to submit. This suit was compromised in the following September, the seven persons joining in it executing a release on payment of $75,000. A suit which the church had begun against the heirs and executors was also discontinued. The Salt Lake Herald (Mormon) of October 5, 1879, said, "The adjustment is far preferable to a continuance of the suit, which was proving not only expensive, but had become excessively annoying to many people, was a large disturbing element in the community, and was rapidly descending into paths that n.o.body here cares to see trodden."

Just how many wives Brigham Young had, in the course of his life, would depend on his own and others' definition of that term. He told Horace Greeley, in 1859: "I have fifteen; I know no one who has more. But some of those sealed to me are old ladies, whom I regard rather as mothers than wives, but whom I have taken home to cherish and support."* In 1869, he informed the Boston Board of Trade, when that body visited Salt Lake City, that he had sixteen wives living, and had lost four, and that forty-nine of his children were living then. "He was," says Beadle, "sealed on the spiritual wife system to more women than any one can count; all over Mormondom are pious old widows, or wives of Gentiles and apostates, who hope to rise at the last day and claim a celestial share in Brigham." J. Hyde said that he knew of about twenty-five wives with whom Brigham lived. The following list is made up from "Pictures and Biographies of Brigham Young and his Wives," published by J. H.

Crockwell of Salt Lake City, by authority of Young's eldest son and of seven of his wives, but is not complete:--

* "Overland journey," p. 215.

[Ill.u.s.tration: List of Wives]

NAME************* DATE OF MARRIAGE *** NUMBER OF CHILDREN*** Mary Ann Angell * February, 1834. Ohio 6 Louisa Beman ** April, 1841. Nauvoo 4 Mrs. Lucy Decker Seely June, 1842. Nauvoo 7 H. E. C. Campbell November, 1843.Nauvoo 1 Augusta Adams November, 1843. Nauvoo 0 Clara Decker May, 1844. Nauvoo 5 Clara C. Ross September, 1844. Nauvoo 4 Emily Dow Partridge** September, 1844. Nauvoo 7 Susan Snively November, 1844.

Nauvoo 0 Olive Grey Frost** February, 1845. Nauvoo 0 Emmeline Free April, 1845. Nauvoo 0 Margaret Pierce April, 1845. Nauvoo 1 N. K. T.

Carter January, 1846. Nauvoo 0 Ellen Rockwood January, 1846. Nauvoo 0 Maria Lawrence** January, 1846. Nauvoo 0 Martha Bowker January, 1846.

Nauvoo 0 Margaret M. Alley January, 1846. Nauvoo 2 Lucy Bigelow March, 1847. (?) 3 Z. D. Huntington ** March, 1847 (?). Nauvoo 1 Eliza K.

Snow** June, 1849. S. L. C. 0 Eliza Burgess October, 1850. S. L. C.

1 Harriet Barney October, 1850. S. L. C. 1 Harriet A. Folsom January, 1863. S. L. C. 0 Mary Van Cott January, 1865. S. L. C. 1 Ann Eliza Webb April, 1868. S. L. C. 0

* His first wife died 1832.

** Joseph Smith's widows.

Young's princ.i.p.al houses in Salt Lake City stood at the southeastern corner of the block adjoining the Temple block, and designated on the map as block 8. The largest building, occupying the corner, was called the Beehive House; connected with this was a smaller building in which were Young's private offices, the t.i.thing office, etc; and next to this was a building partly of stone, called the Lion House, taking its name from the figure of a lion sculptured on its front, representing Young's t.i.tle "The Lion of the Lord." When J. Hyde wrote, seventeen or eighteen of Young's wives dwelt in the Lion House, and the Beehive House became his official residence.* Individual wives were provided for elsewhere.

His legal wife lived in what was called the White House, a few hundred yards from his official home. His well-beloved Amelia lived in another house half a block distant; another favorite, just across the street; Emmeline, on the same block; and not far away the latest acquisition to his harem.

* The Beehive House is still the official residence of the head of the church, and in it President Snow was living at the time of his death. The office building is still devoted to office uses, and the Lion House now furnishes temporary quarters to the Latter-Day Saints'

College.

Young's life in his later years was a very orderly one, although he was not methodical in arranging his office hours and attending to his many duties. Rising before eight A.m., he was usually in his office at nine, transacting business with his secretary, and was ready to receive callers at ten. So many were the people who had occasion to see him, and so varied were the matters that could be brought to his attention, that many hours would be devoted to these callers if other engagements did not interfere. Once a year he made a sort of visit of state to all the princ.i.p.al settlements in the territory, accompanied by counsellors, apostles, and Bishops, and sometimes by a favorite wife. Shorter excursions of the same kind were made at other times. Each settlement was expected to give him a formal greeting, and this sometimes took the form of a procession with banners, such as might have been prepared for a conquering hero.

CHAPTER XXIII. -- SOCIAL ASPECTS OF POLYGAMY

There was something compulsory about all phases of life in Utah during Brigham Young's regime--the form of employment for the men, the domestic regulations of the women, the church duties each should perform, and even the location in the territory which they should call their home.

Not only did large numbers of the foreign immigrants find themselves in debt to the church on their arrival, and become compelled in this way to labor on the "public works" as they might be ordered, but the skilled mechanics who brought their tools with them in most cases found on their arrival that existence in Utah meant a contest with the soil for food.

Even when a mechanic obtained employment at his trade it was in the ruder branches.

Mormon authorities have always tried to show that Americans have predominated in their community. Tullidge cla.s.ses the population in this order: Americans, English, Scandinavian (these claim one-fifth of the Mormon population of Utah), Scotch, Welsh, Germans, and a few Irish, French, Italians, and Swiss. The combination of new-comers and the emigrants from Nauvoo made a rude society of fanatics,* before whom there was held out enough prospect of gain in land values (scarcely one of the immigrants had ever been a landowner) to overcome a good deal of the discontent natural to their mode of life, and who, in religious matters, were held in control by a priesthood, against whom they could not rebel without endangering that hope of heaven which had induced them to journey across the ocean. There are roughness and lawlessness in all frontier settlements, but this Mormon community differed from all other gatherings of new population in the American West. It did not migrate of its own accord, attracted by a fertile soil or precious ores; it was induced to migrate, not without misrepresentation concerning material prospects, it is true, but mainly because of the hope that by doing so it would share in the blessings and protection of a Zion. The gambling h.e.l.l and the dance hall, which form princ.i.p.al features of frontier mining settlements, were wanting in Salt Lake City, and the absence of the brothel was pointed to as evidence of the moral effect of polygamy.

* "I have discovered thus early (1852) that little deference is paid to women. Repeatedly, in my long walk to our boarding house, I was obliged to retreat back from the [street] crossing places and stand on one side for men to cross over. There are said to be a great many of the lower order of English here, and this rudeness, so unusual with our countrymen, may proceed from them."--Mrs. Ferris. "Life among the Mormons."

The system of plural marriages left its impress all over the home life of the territory. Many of the Mormon leaders, as we have seen, had more wives than one when they made their first trip across the plains, and the practice of polygamy, while denied on occasion, was not concealed from the time the settlement was made in the valley to the date of its public proclamation. In the early days, a man with more than one wife provided for them according to his means. Young began with quarters better than the average, but modest in their way, and finally occupied the big buildings which cost him many thousands of dollars. If a man with several wives had the means to do so, he would build a long, low dwelling, with an outside door for each wife, and thus house all under the same roof in a sort of separate barracks. When Gunnison wrote, in 1852, there were many instances in which more than one wife shared the same house when it contained only one apartment, but he said: "It is usual to board out the extra ones, who most frequently pay their own way by sewing, and other female employments." Mrs. Ferris wrote: "The ma.s.s of the dwellings are small, low, and hutlike. Some of them literally swarmed with women and children, and had an aspect of extreme want of neatness.... One family, in which there were two wives, was living in a small hut--three children very sick [with scarlet fever]--two beds and a cook-stove in the same room, creating the air of a pest-house."*

* "Life among the Mormons," pp. 111, 145.

Hyde, describing the city in 1857, thus enumerated the home accommodations of some of the leaders:--"A very pretty house on the east side was occupied by the late J. M. Grant and his five wives. A large barrack-like house on the corner is tenanted by Ezra T. Benson and his four ladies. A large but mean-looking house to the west was inhabited by the late Parley P. Pratt and his nine wives. In that long, dirty row of single rooms, half hidden by a very beautiful orchard and garden, lived Dr. Richard and his eleven wives. Wilford Woodruff and five wives reside in another large house still further west. O. Pratt and some four or five wives occupy an adjacent building. Looking toward the north, we espy a whole block covered with houses, barns, gardens, and orchards.

In these dwell H. C. Kimball and his eighteen or twenty wives, their families and dependents."*

* "Mormonism," p. 34. The number of wives of the church leaders decreased in later years. Beadle, giving the number of wives "supposed to appertain to each" in 1882, credits President Taylor with four (three having died), and the Apostles with an average of three each, Erastus Snow having five, and four others only two each.

Horace Greeley, prejudiced as he was in favor of the Mormons when he visited Salt Lake City in 1859, was forced to observe:--"The degradation (or, if you please, the restriction) of woman to the single office of childbearing and its accessories is an inevitable consequence of the system here paramount. I have not observed a sign in the streets, an advertis.e.m.e.nt in the journals, of this Mormon metropolis, whereby a woman proposes to do anything whatever. No Mormon has ever cited to me his wife's or any woman's opinion on any subject; no Mormon woman has been introduced or spoken to me; and, though I have been asked to visit Mormons in their houses, no one has spoken of his wife (or wives) desiring to see me, or his desiring me to make her (or their) acquaintance, or voluntarily indicated the existence of such a being or beings."*

* "Overland journey," p. 217.

Woman's natural jealousy, and the suffering that a loving wife would endure when called upon to share her husband's affection and her home with other women, would seem to form a sort of natural check to polygamous marriages. But in Utah this check was overcome both by the absolute power of the priesthood over their flock, and by the adroit device of making polygamy not merely permissive, but essential to eternal salvation. That the many wives of even so exalted a prophet as Brigham Young could become rebellious is shown by the language employed by him in his discourse of September 21, 1856, of which the following will suffice as a specimen:--"Men will say, 'My wife, though a most excellent woman, has not seen a happy day since I took my second wife; no, not a happy day for a year.'... I wish my women to understand that what I am going to say is for them, as well as all others, and I want those who are here to tell their sisters, yes, all the women in this community, and then write it back to the states, and do as you please with it. I am going to give you from this time till the 6th day of October next for reflection, that you may determine whether you wish to stay with your husbands or not, and then I am going to set every woman at liberty, and say to them, 'Now go your way, my women with the rest; go your way.' And my wives have got to do one of two things; either round up their shoulders to endure the afflictions of this world, and live their religion, or they may leave, for I will not have them about me. I will go into heaven alone, rather than have scratching and fighting all around me. I will set all at liberty. What, first wife too?' Yes, I will liberate you all. I know what my women will say; they will say, 'You can have as many women as you please, Brigham.' But I want to go somewhere and do something to get rid of the whiners... .

Sisters, I am not joking."*

* Journal of Discourses, Vol. IV, p. 55.

Grant, on the same day, in connection with his presentation of the doctrine of blood atonement, declared that there was "scarcely a mother in Israel" who would not, if they could, "break asunder the cable of the Church in Christ; and they talk it to their husbands, to their daughters, and to their neighbors, and say that they have not seen a week's happiness since they became acquainted with that law, or since their husbands took a second wife."* The coa.r.s.e and plain-spoken H.

C. Kimball, in a discourse in the Tabernacle, November 9, 1856, thus defined the duty of polygamous wives, "It is the duty of a woman to be obedient to her husband, and, unless she is, I would not give a d.a.m.n for all her queenly right or authority, nor for her either, if she will quarrel and lie about the work of G.o.d and the principles of plurality."**

* Ibid, P. 52.

** Deseret News, Vol. VI, p. 291.

Gentile observers were amazed, in the earlier days of Utah, to see to what lengths the fanatical teachings of the church officers would be accepted by women. Thus Mrs. Ferris found that the explanation of the willingness of many young women in Utah to be married to venerable church officers, who already had harems, was their belief that they could only be "saved" if married or sealed to a faithful Saint, and that an older man was less likely to apostatize, and so carry his wives to perdition with him, than a young one; therefore "it became an object with these silly fools to get into the harems of the priests and elders."

If this advantage of the church officers in the selection of new wives did not avail, other means were employed,*as in the notorious San Pete case. The officers remaining at home did not hesitate to insist on a fair division of the spoils (that is, the marriageable immigrants), as is shown by the following remarks of Heber C. Kimball to some missionaries about starting out: "Let truth and righteousness be your motto, and don't go into the world for anything but to preach the Gospel, build up the Kingdom of G.o.d, and gather the sheep into the fold.

You are sent out as shepherds to gather the sheep together; and remember that they are not your sheep; they belong to Him that sends you. Then don't make a choice of any of those sheep; don't make selections before they are brought home and put into the fold. You understand that. Amen."

Mr. Ferris thus described the use of his priestly power made by Wilford Woodruff, who, as head of the church in later years, gave out the advice about abandoning polygamy: "Woodruff has a regular system of changing his harem. He takes in one or more young girls, and so manages, after he tires of them, that they are glad to ask for a divorce, after which he beats the bush for recruits. He took a fresh one, about fourteen years old, in March, 1853, and will probably get rid of her in the course of the ensuing summer." **

* Conan Doyle's story, "A Study in scarlet," is founded on the use of this power.

** "Utah and the Mormons," p. 255.

Mrs. Waite thus relates a conversation she had with a Mormon wife about her husband going into polygamy:--"'Oh, it is hard,' she said, 'very hard; but no matter, we must bear it. It is a correct principle, and there is no salvation without it. We had one [wife] but it was so hard, both for my husband and myself, that we could not endure it, and she left us at the end of seven months. She had been with us as a servant several months, and was a good girl; but as soon as she was made a wife she became insolent, and told me she had as good a right to the house and things as I had, and you know that didn't suit me well. But,'

continued she, 'I wish we had kept her, and I had borne everything, for we have GOT TO HAVE ONE, and don't you think it would be pleasanter to have one you had known than a stranger?'"*